72 Jerome H. Neyrey himself endorses Israel’s monotheistic faith (Mark 12,29-30), which is a confession of God’s uniqueness. Jesus cites the Shema (Deut 6,4- 5): “Hear, O Israel, the Lord our God is one (ei|" qeov")”. His questioner agrees with him by repeating Jesus’ words, confessing that “He [God] is one (ei|") and that there is no other (oujk e[stin a[llo" plh;n aujtou')” (12,32). Mark records that a man asked Jesus what to do to gain eternal life, addressing Jesus as “Good Teacher”. Jesus defers this to God: “No one is ‘good’ but God alone (ei|")” (Mark 10,18). Mark expresses uniqueness both positively (God “alone” is good) and negatively (“no one” [oujdeiv"] else is). c) No One (oujdeiv") But it is in relation to Jesus that this rhetorical form of uniqueness is used most frequently. For example, Jesus informs his disciples: All things have been given to me by my Father; and no one (oujdeiv") knows the Son except the Father, and no one (oujdev ... ti") knows the Father except the Son and any one to whom the son chooses to reveal him (Matt 11,27//Luke 10,22). Jesus claims uniqueness: (1) “all things” have been given him by his Father-God; (2) knowledge of him rests exclusively with God; and (3) knowledge of God belongs exclusively to Jesus. Both Father and son enjoy unique knowledge shared only by the two of them. We find in several early Christian writings honor claims made by Jesus and on his behalf which rest upon his uniqueness, which “no one” else has. For example: No one (oujdeiv") has ever seen God; the only (monogenhv") (35) son ... has made him known (John 1,18). No one (oujdeiv") has ascended into heaven but (eij mhv) he who descended from heaven (John 3,13). No one (oujdeiv") comes to the Father except (eij mhv) by me (John 14,6)(36). John 1,18 and 3,13 declare Jesus’ uniqueness by claiming that he is the only one who has seen the invisible God or who has descended (35) Many translate monogenhv" as “only” or “single”; see P. WINTER, “Monogenhv" Para; Patrov"”, ZRGG 5 (1953) 335-365. G. PENDRICK, “Monogenhv"”, NTS 5 (1995) 587-600, provides data urging that the proper translation be “the only one of its kind” or “unique”. But see J. V. DAHMS, “The Johannine Use of Monogenes Reconsidered”, NTS 29 (1983) 222-232. (36) Also: “There is salvation in one else (ejn a[llw/ oujdeniv), for there is no (oujde) other name under heaven ... by which we must be saved” (Acts 4,12). v